ახალი ქრისტიანული ბიბლიის შესწავლა

ბიბლია

 

Luke 1

Სწავლა

1 Imi aṭas i gebdan tira ɣef wayen yedṛan gar-aneɣ,

2 akken i ɣ-t-id ɛawden wid yellan d inigan si tazwara, iwalan kullec s wallen-nsen ; uɣalen d iqeddacen n wawal n Sidi Ṛebbi.

3 Steqsaɣ ula d nekk akken ilaq ɣef wayen akk yedṛan seg wass amezwaru, ufiɣ d ayen yelhan a k-t-id aruɣ a Tawfilus,

4 iwakken aț-țissineḍ tideț ɣef wayen i tesliḍ meṛṛa.

5 Di zzman n Hiṛudus, agellid n tmurt n Yahuda, yella yiwen n lmuqeddem si tejmaɛt n Abya, isem-is Zakarya. Tameṭṭut-is Ilicaba, seg izuṛan n Haṛun.

6 D iḥeqqiyen i llan i sin, ḥerzen yerna ḍuɛen awal n Sidi Ṛebbi.

7 Ur sɛin ara dderya, meqqṛit i sin di leɛmeṛ yerna Ilicaba ț-țiɛiqeṛt.

8 Mi d-tewweḍ nnuba n leqdic n wedrum n Zakarya di lǧameɛ iqedsen

9 akken i tella di lɛadda n lmuqedmin, gren tasɣaṛt, tṣaḥ-ed Zakarya iwakken ad ikcem ɣer wemkan iqedsen ad isseṛɣ lebxuṛ.

10 Mi gella isseṛɣay lebxuṛ di lǧameɛ, lɣaci meṛṛa yeqqimen di beṛṛa deɛɛun ɣer Sidi Ṛebbi.

11 Iḍheṛ-as-d yiwen lmelk n Sidi Ṛebbi, ibedd ɣer tama tayeffust n udekkan-nni anda sseṛɣayen lebxuṛ.

12 Mi t-iwala Zakarya, yedhec ikcem-it lxuf.

13 Lmelk-nni yenna yas -ed : Ur țțagad ara a Zakarya, ayen i tessutreḍ ɣer Sidi Ṛebbi yețwaqbel. Tameṭṭut-ik Ilicaba ad a k-d-tesɛu aqcic, a s-tsemmiḍ Yeḥya.

14 Aț-țfeṛḥeḍ yis, a k-yili d sebba n sseɛd ; imdanen meṛṛa ad feṛḥen s tlalit-is.

15 Ad yesɛu ccan d ameqqran ɣer Sidi Ṛebbi, a d-iččaṛ d Ṛṛuḥ iqedsen si tɛebbuṭ n yemma-s, ur itess ccṛab, ur itess ayen nniḍen isekkṛen.

16 A d-yerr aṭas n wat Isṛail ɣer webrid n Sidi Ṛebbi.

17 Ad ilḥu s leɛnaya n Sidi Ṛebbi, s ṛṛuḥ ț-țezmert n nnbi Ilyas. Ad issemlil imawlan d warraw-nsen, a d-yerr wid ijehlen ɣer webrid n iḥeqqiyen, akken ad iheggi i Sidi Ṛebbi agdud ara t-iḍuɛen.

18 Zakarya yenna i lmelk : Amek ara ɛeqleɣ belli ayen akka i d-tenniḍ ț-țideț ? Nekk d amɣaṛ, ula ț-țameṭṭut-iw meqqṛet di leɛmeṛ !

19 Lmelk-nni yerra-yas-d : Nekk d Jebrayil, d aqeddac n Sidi Ṛebbi ; usiɣ-ed s ɣuṛ-es iwakken a k-d-awiɣ lexbaṛ-agi n lxiṛ.

20 Lameɛna imi ur tumineḍ ara s yimeslayen-iw atan aț-țeggugmeḍ, ur d-ițeffeɣ ara wawal seg yimi-k alamma d asmi ara d-yedṛu wannect-agi. Meɛna ḥṣu belli ayen akka i k-d-nniɣ ad yedṛu deg wass-is.

21 Lɣaci-nni yețṛaǧun Zakarya deg ufrag, wehmen acuɣeṛ iɛeṭṭel deg umkan iqedsen n lǧameɛ.

22 Mi d-iffeɣ, yeggugem, ur izmir ara a d-yessufeɣ awal ; lɣaci-nni fehmen belli iweḥḥa-yas-ed kra Sidi Ṛebbi. Yebda ițwehhi-yasen-d s ifassen-is, yeqqim d agugam.

23 Mi kfan wussan n lxedma-s di lǧameɛ, Zakarya yuɣal ɣer wexxam-is.

24 Ɛeddan kra n wussan, tameṭṭut-is Ilicaba terfed tadist ; dɣa tesseḥjeb iman-is xemsa wagguren, teqqaṛ :

25 Atan Sidi Ṛebbi yerra-d ddehn-is ɣuṛ-i, ikkes-iyi lɛib zdat yemdanen.

26 Aggur wis sețța, Sidi Ṛebbi iceggeɛ-d lmelk Jebrayil ɣer taddart n Naṣaret, di tmurt n Jlili.

27 Iceggeɛ-it-id ɣer yiwet n tlemẓit i gexḍeb yiwen wergaz isem-is Yusef, yellan seg izuṛan n Sidna Dawed. Tilemẓit-agi isem-is Meryem.

28 Ikcem lmelk ɣuṛ-es yenna-yas : Sslam fell-am a tin iburek Sidi Ṛebbi ! Sidi Ṛebbi yella yid-em.

29 Meryem tedhec, tenna : D acu i d lmeɛna n imeslayen agi ?

30 Lmelk yenna-yas : Ur țțaggad ara a Meryem ! S ṛṛeḥma-s tameqqrant, Sidi Ṛebbi yextaṛ-ikem.

31 Atan aț-țrefdeḍ tadist, a d-tesɛuḍ aqcic, semmi-yas Ɛisa, (yeɛni : « Amsellek »)

32 Ad yesɛu ccan d ameqqran, ad ițțusemmi Mmi-s n Sidi Ṛebbi ɛlayen. Sidi Ṛebbi a t-yerr d agellid akken i t-yella Sidna Dawed, yiwen si lejdud-is.

33 Ad iḥkem ɣef tarwa n Yeɛqub i dayem, tageldit-is ur tfennu ara.

34 Meryem tenna i lmelk-nni : Amek ara d-idṛu yid-i wayagi nekk ur nezwiǧ ara ?

35 Lmelk yerra-yas : Atan a d-yers fell-am Ṛṛuḥ iqedsen ; tazmert n Sidi Ṛebbi ɛlayen a kem-tɣumm am tili, daymi aqcic-agi imqeddes ara d-ilalen ad ițțsemmi « Mmi-s n Ṛebbi ».

36 Ilicaba i m-ițțilin, ula d nețțat ațan s tadist a d-tesɛu aqcic ɣas akken meqqṛet di leɛmeṛ. Tin akken iwumi semman tiɛiqeṛt, ațan deg waggur wis sețța,

37 imi ulac wayen iwumi ur izmir Sidi Ṛebbi.

38 Meryem tenna : Aql-i ț-țaqeddact n Sidi Ṛebbi, ad idṛu yid-i wayen i d-tenniḍ. Imiren Lmelk-nni yeǧǧa-ț, iṛuḥ.

39 Deg wussan-nni, Meryem tekker tṛuḥ s lemɣawla ɣer yiwet n taddart yellan deg idurar n tmurt n Yahuda.

40 Tekcem ɣer wexxam n Zakarya, tsellem ɣef Ilicaba.

41 Akken i tesla Ilicaba i sslam n Meryem, yefrawes llufan yellan di tɛebbuṭ-is ; imiren teččuṛ d Ṛṛuḥ iqedsen,

42 tɛeggeḍ tenna : A Meryem, tețțubarkeḍ ger tilawin meṛṛa, ițțubarek daɣen win yellan di tɛebbuṭ-im.

43 D acu-yi, iwakken a d-terzef ɣuṛ-i yemma-s n Ssid-iw ?

44 Akken kan i sliɣ i sslam-im, llufan yellan di tɛebbuṭ-iw yefrawes s lfeṛḥ.

45 ?-țaseɛdit kemm yumnen s wayen i m-d-yenna Sidi Ṛebbi !

46 Meryem tenna : Taṛwiḥt-iw teḥmed Sidi Ṛebbi,

47 ul-iw yeččuṛ d lfeṛḥ imi d nețța i d amsellek-iw,

48 axaṭer iwala-yi-d nekk taqeddact-is tameɣbunt ur nesɛi azal. Sya d asawen si lǧil ɣer lǧil a yi-qqaṛen : « ț-țaseɛdit »,

49 imi Sidi Ṛebbi Bab n tezmert, yexdem yis-i ayen issewhamen. Isem-is d imqeddes.

50 Ṛṛeḥma-s tețdum si lǧil ɣer lǧil ɣef wid akk i t-iḍuɛen.

51 Isken-ed tazmert n yiɣil-is, isseɛṛeq iberdan i wid yețzuxxun ;

52 yessers-ed imeqqranen seg imukan eɛlayen, yerfed wid yețwaḥeqṛen ;

53 yesseṛwa-yasen leṛẓaq i wid yelluẓen, ma d imeṛkantiyen yerra-ten ifassen d ilmawen.

54 Isellek tarwa n wat Isṛail yellan d iqeddacen-is, ur ițțu ara Ṛṛeḥma-s,

55 i gewɛed i Sidna Ibṛahim d warraw-is i dayem akken i t-yenna i lejdud-nneɣ.

56 Meryem teqqim ɣer Ilicaba azal n tlata wagguren d wamek i tuɣal ɣer taddart-is.

57 Yewweḍ-ed lweqt i deg ara d-tarew Ilicaba, tesɛa-d aqcic.

58 Imawlan-is d lǧiran-is feṛḥen aṭas mi slan s ṛṛehma i d-issers fell-as Sidi Ṛebbi.

59 Mi wwḍen tmanya n wussan ɣef weqcic-nni, usan-d a s-sḍehṛen, bɣan a s-semmin s yisem n baba-s : Zakarya.

60 Dɣa tenṭeq-ed yemma-s tenna-yasen : Xaṭi ! A s-nsemmi Yeḥya !

61 Nnan-as : Ula d yiwen deg wedrum-nwen ur yesɛi isem-agi.

62 Steqsan baba-s s uwehhi amek yebɣa ad isemmi i mmi-s.

63 Issuter asen-d talwiḥt, yura-yasen-d deg-s : « Yeḥya i d isem-is ». Dɣa wehmen meṛṛa.

64 Imiren kan iserreḥ yiles-is, yebda iheddeṛ, yețḥemmid Ṛebbi ițcekkiṛ-it.

65 Imezdaɣ n lǧiha-nni meṛṛa wehmen, tɛeǧǧben. Deg idurar n tmurt n Yahuda țmeslayen akk ɣef wayen yedṛan.

66 Wid akk yeslan imeslayen-nni, ḥerzen-ten deg wulawen-nsen, qqaṛen : d acu ara d-iffeɣ weqcic-agi ? Axaṭer s tideț afus n Sidi Ṛebbi yella fell-as.

67 Zakarya, baba-s n weqcic-nni, iččuṛ d Ṛṛuḥ iqedsen, icar-ed s imeslayen-agi :

68 Ad ițțubarek Sidi Ṛebbi, Illu n wat Isṛail imi d-yerra ddehn-is ɣer wegdud-is iwakken a t-isellek.

69 Yefka-yaɣ-d yiwen wemsellek d ameqqran seg izuṛan n Sidna Dawed aqeddac-is,

70 am akken i t-id-ixebbeṛ Sidi Ṛebbi si zzman iɛeddan, seg yimi n lenbiya iqedsen :

71 Ad yili d amsellek ara ɣ-imenɛen seg yiɛdawen-nneɣ, si ger ifassen n wid akk i ɣ-ikeṛhen.

72 Isbeggen ṛṛeḥma-s i lejdud-nneɣ, yemmekta-d lemɛahda-s iqedsen

73 i gefka i jeddi-tneɣ Sidna Ibṛahim.

74 M'ara nețțusellek seg ufus n yeɛdawen-nneɣ, a neɛbed Sidi Ṛebbi mbla lxuf,

75 s lḥeqq, s ṭṭaɛa d wannuz deg wussan n ddunit-nneɣ meṛṛa.

76 Ma d kečč a mmi, aț-țețțusemmiḍ d nnbi n Sidi Ṛebbi eɛlayen axaṭer aț-țedduḍ zdat-es iwakken aț-țheggiḍ iberdan-is,

77 aț-țesfehmeḍ agdud-is ɣef leslak n Sidi Ṛebbi s leɛfu n ddnubat-nsen.

78 Axaṭer Ṛebbi-nneɣ d aḥnin, s Ṛṛeḥma-ines a d-icṛeq fell-aɣ tafat-is am tin n yiṭij seg yigenwan.

79 Tafat-is a d-tecṛeq ɣef wid yellan di ṭṭlam n lmut, ad aɣ-yawi deg webrid n lehna.

80 Aqcic-nni ițțimɣuṛ yețnerni di leɛqel. Iɛac deg unezṛuf armi d ass i deg i d-ibeggen iman-is i wat Isṛail.

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 2709

შეისწავლეთ ეს პასაჟი.

  
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2709. 'And was an archer' means the member of the spiritual Church. This is clear from the meaning of 'darts, arrows, or shafts' as truth, and from the meaning of 'a bow' as doctrine, dealt with above in 2686. The member of the spiritual Church was in former times called 'an archer' because such a member uses truths to defend himself, and discusses truths, unlike the member of the celestial Church who is protected by good and does not discuss truths, see above in 2708. The truths which the member of the spiritual Church uses to defend himself and which he discusses are derived from the doctrine he acknowledges.

[2] The fact that the spiritual man was in former times called 'an archer' and 'a bowman', and that doctrine was called a bow and a quiver, and the truths of doctrine, or rather matters of doctrine, were called arrows, darts, and shafts, is further clear in David,

The children of Ephraim who were armed (they were archers) turned back on the day of battle. Psalms 78:9.

'Ephraim' stands for the intellectual side of the Church. In the Book of Judges,

You who ride white she-asses, you who sit on Middin, 1 and you who walk along the way, may you ponder. From the voice of the bowmen among those drawing water, there they will discuss the righteous acts of Jehovah, the righteous acts of His village in Israel. Judges 5:10-11.

In Isaiah.

Jehovah called me from the womb, from my mother's body 2 He made mention of my name and set my mouth like a sharp sword. In the shadow of His hand He hid me and turned me into a polished arrow; in His quiver He hid me, and He said to me, You are My servant Israel, for I will be glorified in you. Isaiah 49:1-3.

'Israel' stands for the spiritual Church.

[3] In David,

Like arrows in the hand of a powerful man so are the children of the days of one's youth. Blessed is the man who has filled his quiver with them. Psalms 127:4-5.

'A quiver' stands for the doctrine of good and truth. In Habakkuk,

The sun, the moon, stood still in their place. At the light of Your arrows they will go, at the flash of Your glittering spear. Habakkuk 3:11.

In the reference to Joash king of Israel who at Elisha's command shot the arrow from the bow through the window, with Elisha saying as he shot it, Jehovah's arrow of salvation, Jehovah's arrow of salvation against the Syrian, 2 Kings 13:16-18, arcana to do with the doctrine of good and truth are meant.

[4] Since most things in the Word also possess a contrary sense, darts, arrows, shafts, bows, and archers accordingly possess such. In that contrary sense they mean falsities, doctrine that teaches what is false, and those who are under the influence of falsity, as in Moses,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring, O daughters, 3 he trails over the wall; and they bitterly grieved him, and shot at him, and hated him did the archers. Genesis 49:22-23.

In Jeremiah,

They shot with their tongue, their bow is a bow of lies and not used for truth. Their tongue is a shaft extended; it speaks deceit. Jeremiah 9:3, 8.

In David,

They sharpened their tongue like a sword, they aimed their shaft, a bitter word, to shoot in secret places at the upright; they will shoot suddenly and will not fear him. They will make strong for themselves an evil matter; they will tell of laying snares secretly. Psalms 64:3-5.

In the same author,

Behold, the evil bend the bow, they make ready their shaft upon the string, to shoot in thick darkness itself at the upright in heart. Psalms 11:2.

In the same author,

His truth is a shield and buckler; you will not be afraid of the terror of the night, of the shaft that flies by day. Psalms 91:4-5.

სქოლიოები:

1. A Hebrew word, the meaning of which is uncertain.

2. literally, viscera

3. The Latin means beside the daughters' spring, but the Hebrew appears to mean beside a spring, O daughters, which Swedenborg has in the chapter explaining Genesis 49.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 81

შეისწავლეთ ეს პასაჟი.

  
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81. THE INTERNAL SENSE

The subject in this chapter is the celestial man; in the previous chapter it was the spiritual man who progressed to being spiritual from having been a dead man. But since people nowadays do not know what the celestial man is, and scarcely know what the spiritual man is or what the dead man is, let the nature of each one be presented briefly, in order that it may be known how they differ.

First. The dead man acknowledges no other truth or good than that belonging to the body and the world. This he also worships. The spiritual man acknowledges spiritual and celestial truth and good. But he does so not so much from love as from faith, which is also the basis of his actions. The celestial man believes and perceives spiritual and celestial truth and good, and does not acknowledge any other faith than that which stems from love, which is also the basis of his actions.

Second. The dead man has solely the life of the body and of the world as his ends in view. He does not know what eternal life is, or what the Lord is. Or if he does know, he does not believe. The spiritual man has eternal life, and therefore the Lord, as his ends in view. The celestial man has the Lord and therefore His kingdom and eternal life as his ends in view.

Third. The dead man when involved in conflict nearly always gives in. And when there is no conflict evils and falsities reign supreme within him, making him their slave. His bonds are external ones, such as fear of the law, loss of life, wealth, profits, and reputation on account of these. The spiritual man is involved in conflict, but he always conquers. The bonds which restrain him are internal, and are called the bonds of conscience. The celestial man is not involved in conflict. If evils and falsities assail him, he treats them with contempt, and is therefore called a conqueror. No visible bonds restrict him, for he is a free man. His bonds, which are not visible, are perceptions of good and truth.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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